BAB I
OPENING
In this simple paper, the author tries to discuss the circumstances and history of the two famous Sufi up to the name and its history in the present is often discussed by historians. Abu Yazid was Bustami and mansur al Hallaj Sufi two men who in his time has added to the diversity of forms of Sufism scratches. Bustami with the teachings of al ittihadnya has been developed by Al Hallaj al hulul through his teachings. Both forms of this teaching does not have much difference, because the Al halaj footsteps senior forward Bustami. This ideology had spread up into southeast Asia, especially in Indonesia. Sufism in Indonesia is not a foreign object. At a certain historical period he even has mempribumi and graceful. Hamza and Sheikh Siti fanzuri jenar in Java are two of the many names that Sufis have always been on the lips of the history of Indonesian Islam. Sheikh Siti jenar history instead often disejalurkan with stories of Mansur Al Hallaj, despite differences in age and weight kesufiannya expression. But both have a political dimension to receive the death penalty. If Al Hallaj involved in the militant Shiite movement Al Qaramithah as proven in court, Sheikh Siti jenar involved in the accumulation of fatherly strength against the Islamic State of Indonesia Demak.
BAB II
DISCUSSION
Abu Yazid al-Bustami (d. 874 AD) was a famous Persian Sufi around the third century hijriyah. He is touted as the first to introduce Sufi ideology mortal 'and baqa' [1[1]]. His first name is Thaifur. Before he was steeped in mysticism he studied primarily the Hanafi school of fiqh. He warned people not to be deceived by someone before seeing as he did God's commands and prohibitions leave, keep and carry out the provisions of his Shari'ah. Learn saying he was:
لو نظرتم الي رجل اعطى كرامات حتى يرتقي في الهوء فلا تغتروا به حتي تنظروا كيف تجدونه عند االامر والنهي وحفظ الحدود واداء الشريعة
"If
you see someone who has a big shrine, though he could fly in the air so do not
be fooled, before you see how he follows orders Shari'ah and away from the
boundaries of Shari'ah prohibited". [2[2]]
After
he was steeped in mysticism, he conjures baqa ideology 'and mortal', which if
he had been annihilated and reach baqa 'then out the odd words which if not
careful understanding will lead to the impression that Abu Yazid claimed to be
God [[3]3].
He is often seen as well as Sufi "drunk" because he was too far away
to say the phrase in his divinity.
This
understanding gets different responses among the scholars. Many of the pros and
cons. This difference in attitude especially among Sufi scholars and among
scholars of fiqh. Therefore, the authors were interested in discussing this in
a short paper which focuses primarily on the founding fathers, the principal
teachings and some analysis of the development of his teachings.
B.
Biography of Bustami
Al-Bustami or in some writings called Bistomi, Bustomi and Bastomi often called Bayazid [4[4]]. His full name was Abu Yazid ibn Taifur Surusyam. He was born in Qum region of Northwest Persia in 188-261 AD H/804-875 He is the son of a father who embraced the Zoroastrian faith. Aya hnya Isa ibn Surusyam are leaders in the community and his mother peppered known sebgai zahid (people leaving the mundane) and her sister Surusyam before embracing Islam is the religion Zoroastrianism [5[5]].
Al Bustami studied primarily the Hanafi school of fiqh and then steeped in mysticism. Most of the life of "Sufi" and "abid" his path in Biston. He is always under pressure from the clerics Mutakallimin (Theologian) and
Residents in the town of his birth which does not allow him to stay cause he was expelled from his country until he died in the year 261 H coincides with the year 875 AD [6[6]].
Al-Bustami not leave essay or writing, but he is well known because of his words. Sometimes seen as al-expression or expression of divinity syathahat example expression:
"I'm Maha holy, holy I'm Maha, how great my majesty" which was later collected in the book al-Luma (beam book) written by al-Sarraj [[7]7]. After her death many Sufi scholars visited the grave of al-Bustami, such as al-Hujwiri, even a number of other experts put hormatterhadap Sufi al-Bustami although it does not mean they received sentences without correction.
Followers of al-Bustami revived develop tasawufdengan teachings form a stream named Taifuriyah tarikat derived from the ratio of al-Bustami Taifur. This bound influence can still be seen in some Islamic world as Zaousfana ', Maghrib (includes Morocco, al-Jazair, Tunisia), Chittagong and Bangladesh. Al-Bustami tomb is located in downtown peppered and made the object of pilgrimage by the public. Most people believe as a guardian or person who has kekaramatan. Moghul Sultan, Muhammad Khudabanda give kubahpada his tomb in the year 713 AH / 1313 AD on the advice of religious advisor named Shaikh Sultan Syafaruddin [[8]8].
C. Principal teaching of Sufism al-Bustami: al-Fana ', al-Baqa', and al-Ittihad
Sufi expert believes that there are two schools of Sufism in the third century of Hijra. First, the flow of Sufi ynag moderate his views, mystical always refer to the Quran and al-Sunnah or in other words that refer to the Shari'ah Sufism and the Sufi is the most prominent scholars and mystical dominated by normal traits. Second, is a Sufi who was fascinated with mortal circumstances' often say odd words are known as syathahat, which is odd utterances issued a mystic when he was at the gate Ittihad. They give rise to human concepts fused with God called Ittihad or hulul and flow characteristics tend metaphysical.
Among the Sufis who believe that human beings can be united with God is Abu Yazid al-Bustami that once seen as a carrier of the ideology of al-Fana ', al-Baqa', and al-Ittihad.
In terms of language al-Fana 'means perish [[9]9], Fana' al-facade is different from the (broken). Fana 'does not seem to mean anything, or damaged while the facade is changing something into something else. According to the Sufis, meaning Fana 'is the loss of personal consciousness with itself or with something that is commonly used on yourself. Fana'juga means alternation of humanness to divinity and can also mean the loss of properties reprehensible.
Mustafa said that the reference Zahri Fana 'is the cessation of sensory or kebasyariahan, namely nature as a human being who likes to lust and lust. People who have been overwhelmed with the divine nature, so there no longer see nature Baharu, natural appearance and this universe, then he will say Fana 'of the nature of copyright or of natural beings [[10]10]. In addition Fana 'can also mean the loss of bad traits mentally and physically.
As a result of Fana 'is Baqa', literally Baqa 'means eternal while in the view of the Sufis, Baqa' is eternal praiseworthy qualities and attributes of God in man. Because of human nature (basyariah) has gone live it is eternal and divine nature or divinity. Fana 'and Baqa', according to experts sec-expression of Sufism came alongside them: "If nur seem to Baqa'an, the incomparable and Baqa'lah Fana'lah yangkekal". Also their expressions: "Sufism it is they Fana 'of himself and Baqa' with his Lord, because their presence with God".
Abu Yazid al-Bustami found human nature as the essence of God, to unite with him when he was able to merge existent His presence as a sign that he was not personally aware of herself.
According to al-Qushayri, Fana 'in question is: Fana'nya someone from himself and others, occur with loss of consciousness about themselves and about the other creatures. Actually, he was still there and so are the other creatures there, but he was not aware of them again and to him [[11]11].
Among the Sufis have argued that humans can unite with God. Soofee to the extent ma'rifah dengaqn eyes will see God his soul
According to al-Syathi, the process of destruction of properties basyariah, called Fana 'al-nature and the destruction of her irodah called Fana' al-irodah as well as the destruction of the substances which form himself and others around him called Fana 'al-nafs [[12]12 ]
If a mystic has come to Fana 'al-nafs is not realizing jasmaniyah form, then living is his spiritual form and when he united with God spiritually.
The descriptions of the various note that the destination with Fana 'and Baqa' is to achieve greater unity and bathiniah spiritually with God, so that she knew only God in him. Thus materimanusianya remain, totally destroyed, so also the surrounding nature, the consciousness is lost or destroyed only herself as a man, he no longer felt the rough body.
Al-Kalabazi (d. 380 H) explained that the state Fana 'is not continuous because the ongoing sustainability will stop the organs to carry out its function as a servant of God and the role sebagain caliph in the earth.
When someone has Fana 'or unconscious again tentanmg form his own being and others around them at the time that he came to Baqa' and continues to Ittihad. Fana 'and Baqa' according to the Sufis are inseparable twins and their expression as: "Who removes its properties, then there is the nature of God" [[13]13].
With the achievement of Fana 'and Baqa' then a Sufi thought to have come to the level Ittihad or fused with the Most Single (God) is by Bayazid called "tajrid Fana 'fi at-Tawheed" is to blend with God without any mediated by something
In the teachings of Ittihad, who viewed only one form despite the fact that there are two form namely God and man. Because it is seen and felt only one manifestation of the Ittihad then this could be the exchange of roles between man and God. In such an environment they feel at one with God, the degree to which the loved one who loves and has become one, so that one call to another with the words "Hi I". In the state of Fana 'of the Sufi is concerned no longer have the awareness that he speaks on behalf of God.
Al-Bustami or in some writings called Bistomi, Bustomi and Bastomi often called Bayazid [4[4]]. His full name was Abu Yazid ibn Taifur Surusyam. He was born in Qum region of Northwest Persia in 188-261 AD H/804-875 He is the son of a father who embraced the Zoroastrian faith. Aya hnya Isa ibn Surusyam are leaders in the community and his mother peppered known sebgai zahid (people leaving the mundane) and her sister Surusyam before embracing Islam is the religion Zoroastrianism [5[5]].
Al Bustami studied primarily the Hanafi school of fiqh and then steeped in mysticism. Most of the life of "Sufi" and "abid" his path in Biston. He is always under pressure from the clerics Mutakallimin (Theologian) and
Residents in the town of his birth which does not allow him to stay cause he was expelled from his country until he died in the year 261 H coincides with the year 875 AD [6[6]].
Al-Bustami not leave essay or writing, but he is well known because of his words. Sometimes seen as al-expression or expression of divinity syathahat example expression:
"I'm Maha holy, holy I'm Maha, how great my majesty" which was later collected in the book al-Luma (beam book) written by al-Sarraj [[7]7]. After her death many Sufi scholars visited the grave of al-Bustami, such as al-Hujwiri, even a number of other experts put hormatterhadap Sufi al-Bustami although it does not mean they received sentences without correction.
Followers of al-Bustami revived develop tasawufdengan teachings form a stream named Taifuriyah tarikat derived from the ratio of al-Bustami Taifur. This bound influence can still be seen in some Islamic world as Zaousfana ', Maghrib (includes Morocco, al-Jazair, Tunisia), Chittagong and Bangladesh. Al-Bustami tomb is located in downtown peppered and made the object of pilgrimage by the public. Most people believe as a guardian or person who has kekaramatan. Moghul Sultan, Muhammad Khudabanda give kubahpada his tomb in the year 713 AH / 1313 AD on the advice of religious advisor named Shaikh Sultan Syafaruddin [[8]8].
C. Principal teaching of Sufism al-Bustami: al-Fana ', al-Baqa', and al-Ittihad
Sufi expert believes that there are two schools of Sufism in the third century of Hijra. First, the flow of Sufi ynag moderate his views, mystical always refer to the Quran and al-Sunnah or in other words that refer to the Shari'ah Sufism and the Sufi is the most prominent scholars and mystical dominated by normal traits. Second, is a Sufi who was fascinated with mortal circumstances' often say odd words are known as syathahat, which is odd utterances issued a mystic when he was at the gate Ittihad. They give rise to human concepts fused with God called Ittihad or hulul and flow characteristics tend metaphysical.
Among the Sufis who believe that human beings can be united with God is Abu Yazid al-Bustami that once seen as a carrier of the ideology of al-Fana ', al-Baqa', and al-Ittihad.
In terms of language al-Fana 'means perish [[9]9], Fana' al-facade is different from the (broken). Fana 'does not seem to mean anything, or damaged while the facade is changing something into something else. According to the Sufis, meaning Fana 'is the loss of personal consciousness with itself or with something that is commonly used on yourself. Fana'juga means alternation of humanness to divinity and can also mean the loss of properties reprehensible.
Mustafa said that the reference Zahri Fana 'is the cessation of sensory or kebasyariahan, namely nature as a human being who likes to lust and lust. People who have been overwhelmed with the divine nature, so there no longer see nature Baharu, natural appearance and this universe, then he will say Fana 'of the nature of copyright or of natural beings [[10]10]. In addition Fana 'can also mean the loss of bad traits mentally and physically.
As a result of Fana 'is Baqa', literally Baqa 'means eternal while in the view of the Sufis, Baqa' is eternal praiseworthy qualities and attributes of God in man. Because of human nature (basyariah) has gone live it is eternal and divine nature or divinity. Fana 'and Baqa', according to experts sec-expression of Sufism came alongside them: "If nur seem to Baqa'an, the incomparable and Baqa'lah Fana'lah yangkekal". Also their expressions: "Sufism it is they Fana 'of himself and Baqa' with his Lord, because their presence with God".
Abu Yazid al-Bustami found human nature as the essence of God, to unite with him when he was able to merge existent His presence as a sign that he was not personally aware of herself.
According to al-Qushayri, Fana 'in question is: Fana'nya someone from himself and others, occur with loss of consciousness about themselves and about the other creatures. Actually, he was still there and so are the other creatures there, but he was not aware of them again and to him [[11]11].
Among the Sufis have argued that humans can unite with God. Soofee to the extent ma'rifah dengaqn eyes will see God his soul
According to al-Syathi, the process of destruction of properties basyariah, called Fana 'al-nature and the destruction of her irodah called Fana' al-irodah as well as the destruction of the substances which form himself and others around him called Fana 'al-nafs [[12]12 ]
If a mystic has come to Fana 'al-nafs is not realizing jasmaniyah form, then living is his spiritual form and when he united with God spiritually.
The descriptions of the various note that the destination with Fana 'and Baqa' is to achieve greater unity and bathiniah spiritually with God, so that she knew only God in him. Thus materimanusianya remain, totally destroyed, so also the surrounding nature, the consciousness is lost or destroyed only herself as a man, he no longer felt the rough body.
Al-Kalabazi (d. 380 H) explained that the state Fana 'is not continuous because the ongoing sustainability will stop the organs to carry out its function as a servant of God and the role sebagain caliph in the earth.
When someone has Fana 'or unconscious again tentanmg form his own being and others around them at the time that he came to Baqa' and continues to Ittihad. Fana 'and Baqa' according to the Sufis are inseparable twins and their expression as: "Who removes its properties, then there is the nature of God" [[13]13].
With the achievement of Fana 'and Baqa' then a Sufi thought to have come to the level Ittihad or fused with the Most Single (God) is by Bayazid called "tajrid Fana 'fi at-Tawheed" is to blend with God without any mediated by something
In the teachings of Ittihad, who viewed only one form despite the fact that there are two form namely God and man. Because it is seen and felt only one manifestation of the Ittihad then this could be the exchange of roles between man and God. In such an environment they feel at one with God, the degree to which the loved one who loves and has become one, so that one call to another with the words "Hi I". In the state of Fana 'of the Sufi is concerned no longer have the awareness that he speaks on behalf of God.
Al-Bustami
when it has Fana 'and achieve Baqa' then he say odd words like:
"There is no God but me, worship me, I'm Maha holy, holy I'm Maha, Maha big I"
Further we are told that a man by the house of Abu Yazid (al-Bustami) and knocking on the door, Abu Yazid asked: "Who do you seek?" He replied: "Abu Yazid". Then Abu Yazid said: "Go away, this house does not exist except Allah Almighty and Most High".
Ittihad is seen as a diversion (inhiraf) for a tolerant person, but for people who are hard to hold on religion it is seen as an infidelity. This Ittihad schools can then take the form of al-Wahdat hulul and form.
Ittihad is also the same thing that used by the schools of al-Hallaj (born 224 AH / 858 AD) with fahamnya al-Hulul which means unification include: a) the substantial union between body and spirit, b) union of the soul with God in man; c) an accidental incarnation in substance; d) unification with matter forms the first and e) the relationship between an object to its place [[14]14].
Nevertheless there are differences with al-Ittihad Hulul is in hulul, remains al-Hallaj not melt while in the inner Ittihad al-Bustami melting and that there is only God himself. And the Ittihad are seen only one form and in hulul there are two beings united in one body.
Sufi ideology that is also close to schools Ittihad are the schools of al-Wahdat form introduced by Ibn Araby d. 638 AH / 1240 CE). Ideology of al-Wahdat this form by Harun Nasution is a continuation of the ideology of al-Hulul. The concept of Wahdat al-manifestation is understood that there is in every aspect of the divine beings, not just humans as saying al-Hallaj.
Understand mortal ', Baqa', and according to the Sufis Ittihad in line with the concept of meeting with God. Fana 'and Baqa' is also considered to be the means of meeting God in accordance with the Word of God that says:
"Those who expect an encounter with his Lord, let him work righteous deeds, and let him not associate anyone in the worship of Him" (Surat al-Kahf, 18: 110)
It is more clear about the process Ittihad we can also see through the expression al-Bustami: "One day when I was raised to God's presence, he said," O Abu Yazid, my creatures want to see you, I replied, adorn me with the oneness of it , so when they saw the creature will say: "We continue to see you, then who are you, and so I was not there".
"There is no God but me, worship me, I'm Maha holy, holy I'm Maha, Maha big I"
Further we are told that a man by the house of Abu Yazid (al-Bustami) and knocking on the door, Abu Yazid asked: "Who do you seek?" He replied: "Abu Yazid". Then Abu Yazid said: "Go away, this house does not exist except Allah Almighty and Most High".
Ittihad is seen as a diversion (inhiraf) for a tolerant person, but for people who are hard to hold on religion it is seen as an infidelity. This Ittihad schools can then take the form of al-Wahdat hulul and form.
Ittihad is also the same thing that used by the schools of al-Hallaj (born 224 AH / 858 AD) with fahamnya al-Hulul which means unification include: a) the substantial union between body and spirit, b) union of the soul with God in man; c) an accidental incarnation in substance; d) unification with matter forms the first and e) the relationship between an object to its place [[14]14].
Nevertheless there are differences with al-Ittihad Hulul is in hulul, remains al-Hallaj not melt while in the inner Ittihad al-Bustami melting and that there is only God himself. And the Ittihad are seen only one form and in hulul there are two beings united in one body.
Sufi ideology that is also close to schools Ittihad are the schools of al-Wahdat form introduced by Ibn Araby d. 638 AH / 1240 CE). Ideology of al-Wahdat this form by Harun Nasution is a continuation of the ideology of al-Hulul. The concept of Wahdat al-manifestation is understood that there is in every aspect of the divine beings, not just humans as saying al-Hallaj.
Understand mortal ', Baqa', and according to the Sufis Ittihad in line with the concept of meeting with God. Fana 'and Baqa' is also considered to be the means of meeting God in accordance with the Word of God that says:
"Those who expect an encounter with his Lord, let him work righteous deeds, and let him not associate anyone in the worship of Him" (Surat al-Kahf, 18: 110)
It is more clear about the process Ittihad we can also see through the expression al-Bustami: "One day when I was raised to God's presence, he said," O Abu Yazid, my creatures want to see you, I replied, adorn me with the oneness of it , so when they saw the creature will say: "We continue to see you, then who are you, and so I was not there".
This
is an illustration of the process of Ittihad, Likewise in Abu Yazid phrase:
"God said: all of them unless you are mahklukku, I was saying: I am you,
you are me and I was you [[15]15].
in fact the words "I" is not a picture of yourself Abu Yazid, but the
image of God, because he has united with God so that it can be said that God
spoke through the tongue are Abu Yazid Abu Yazid did not know he was God.
Analysis of several expressions of al-Bustami
When viewed at a glance, then from the expressions al-Bustami can be categorized as a distorted understanding of religion provisions of such a statement "I am Allah there is no god but I, so worship me" as mentioned above. Al-Bustami literally as if claiming to be God when Fana '. But if we look at his words in ordinary circumstances (not in a state of Fana ') that says "if you see someone having a big shrine, though he could fly in the air then janganlahkamu fooled, before you see how he was following orders syari 'at and and away from the boundaries of Shari'ah prohibited ", then it is understood that al-Bustami in Sufism is not out of the shari'ah lines. Indeed expressions al-Bustami as if he claimed he was God, but actually that's not what he meant, because the words are the words of God which passes over the tongue al-Bustami being in a state Fana'al-nafs. In this case he explains: [[16]16]
"Truly speaking through my mouth while I was he had Fana '". So Abu Yazid was not actually claim to be God, but his word raises a variety of responses.
Al-Tusi says: Greeting Ganji (al-Syaht) is a phrase that is interpreted on the tongue of the overflow of his heart intuition and accompanied appeal. Being a Sufi trance could not control myself fully so hard to be able to control what is churned in his heart and make someone utter the words that are difficult to understand by the audience.
Therefore, according to al-Tusi, when a moderate Sufi Fana 'of things with regard to himself, does not mean he lost basyariahnya properties because the properties can not disappear from human beings. It would be very dangerous if a Muslim belief is considered kefana'an kefana'an human nature, and he characterized the properties of divinity. According to the opinion that when Fana 'lost their properties and enter the properties of the All-True is false, because they can lead to Hulul or union with God. God does not Hulul housed in the heart but the heart is faith in Him, and His righteousness unto the knowledge of him. [17]
Analysis of several expressions of al-Bustami
When viewed at a glance, then from the expressions al-Bustami can be categorized as a distorted understanding of religion provisions of such a statement "I am Allah there is no god but I, so worship me" as mentioned above. Al-Bustami literally as if claiming to be God when Fana '. But if we look at his words in ordinary circumstances (not in a state of Fana ') that says "if you see someone having a big shrine, though he could fly in the air then janganlahkamu fooled, before you see how he was following orders syari 'at and and away from the boundaries of Shari'ah prohibited ", then it is understood that al-Bustami in Sufism is not out of the shari'ah lines. Indeed expressions al-Bustami as if he claimed he was God, but actually that's not what he meant, because the words are the words of God which passes over the tongue al-Bustami being in a state Fana'al-nafs. In this case he explains: [[16]16]
"Truly speaking through my mouth while I was he had Fana '". So Abu Yazid was not actually claim to be God, but his word raises a variety of responses.
Al-Tusi says: Greeting Ganji (al-Syaht) is a phrase that is interpreted on the tongue of the overflow of his heart intuition and accompanied appeal. Being a Sufi trance could not control myself fully so hard to be able to control what is churned in his heart and make someone utter the words that are difficult to understand by the audience.
Therefore, according to al-Tusi, when a moderate Sufi Fana 'of things with regard to himself, does not mean he lost basyariahnya properties because the properties can not disappear from human beings. It would be very dangerous if a Muslim belief is considered kefana'an kefana'an human nature, and he characterized the properties of divinity. According to the opinion that when Fana 'lost their properties and enter the properties of the All-True is false, because they can lead to Hulul or union with God. God does not Hulul housed in the heart but the heart is faith in Him, and His righteousness unto the knowledge of him. [17]
Louis
Massignon states that the phrase that appears on a Sufi beyond his conscious
means has Fana 'of itself and eternal in the All-True substance, so he gave the
word of the Almighty True and not his own words and those words will not be
spoken in normal conditions would be even rejected by himself
Al-Junaid said that a Sufi is in a state of trance does not say about himself but about what he saw God. He deeply sunk so no one except Allah witnessed. Al-Junaidi assess that al-Bustami are among the Sufis who can not control themselves and are subject intiusi pad so it can not be a role model other Sufi. Similarly, according to Ibn Taymiyya that a Sufi trance deleted it, not to spoken and implemented. Moreover the scholars who cling to the accused Zahir shari'ah as Sufi infidels because equating himself with God and other scholars who tolerate such speech is considered as fraud and not infidelity .
Based on the above opinions turned phrases al-Bustami delivered in the state of Fana 'and can not be used as guidelines as stated in the unconscious or in a state mukallaf yangb not perfect, therefore, it is not right that he was accused of being a Sufi who disbelieve . Anyway understand Fana 'and Baqa' which aimed to achieve Ittihad it can be viewed in line with the concept of al-arabbi.Fana Liqa 'and Baqa' is the way to an encounter with God. This is in line with the Word of God in surah Al-Kahf verse 110 above, paragraph it signaled that Allah SWT has given an opportunity for people to see him, even because it was too close to the Lord al-Bustami have felt berittihad with him. Konasep Fana 'and Baqa' is also inspired from the cue verse which reads:
"All that is in the earth is destroyed (26) and remains everlasting face of your Lord who has greatness and glory (27)". (Surat al-Rahman, 55: 26-27)
2. Mansur Al Hallaj
Al-Hallaj was considered the most controversial figures in the history of kesufian
(Mysticism) Islam. It departs from the concept of Sufism he offers much different from when the tradition of Sufism. Al-Hallaj expression that says "Ana al-Haq" (I am the Almighty) of the scholars interpreted it as something very much out of the lines of monotheism. So polemic mind ditiang hanger ending as the execution of Al-Hallaj.
Among Islamic scholars and thinkers deviation arises about the substance of the words of Al-Hallaj. As an expression of Al Hallaj assume that these are the teachings that come out of the teachings of Islam (Bid'ah). Impossible because human beings can be united with God (al-Hulul). Al-Haq (The Most Great) is Allah Subhanahu Wa Ta'ala. When Al-Hallaj said, "Ana al-Haq" means that he has declared himself to be God. Is then considered by the Abbasid ruler when it as justification to impose death penalty for al-Hllaj that they consider to have been lapsed.
Al-Junaid said that a Sufi is in a state of trance does not say about himself but about what he saw God. He deeply sunk so no one except Allah witnessed. Al-Junaidi assess that al-Bustami are among the Sufis who can not control themselves and are subject intiusi pad so it can not be a role model other Sufi. Similarly, according to Ibn Taymiyya that a Sufi trance deleted it, not to spoken and implemented. Moreover the scholars who cling to the accused Zahir shari'ah as Sufi infidels because equating himself with God and other scholars who tolerate such speech is considered as fraud and not infidelity .
Based on the above opinions turned phrases al-Bustami delivered in the state of Fana 'and can not be used as guidelines as stated in the unconscious or in a state mukallaf yangb not perfect, therefore, it is not right that he was accused of being a Sufi who disbelieve . Anyway understand Fana 'and Baqa' which aimed to achieve Ittihad it can be viewed in line with the concept of al-arabbi.Fana Liqa 'and Baqa' is the way to an encounter with God. This is in line with the Word of God in surah Al-Kahf verse 110 above, paragraph it signaled that Allah SWT has given an opportunity for people to see him, even because it was too close to the Lord al-Bustami have felt berittihad with him. Konasep Fana 'and Baqa' is also inspired from the cue verse which reads:
"All that is in the earth is destroyed (26) and remains everlasting face of your Lord who has greatness and glory (27)". (Surat al-Rahman, 55: 26-27)
2. Mansur Al Hallaj
Al-Hallaj was considered the most controversial figures in the history of kesufian
(Mysticism) Islam. It departs from the concept of Sufism he offers much different from when the tradition of Sufism. Al-Hallaj expression that says "Ana al-Haq" (I am the Almighty) of the scholars interpreted it as something very much out of the lines of monotheism. So polemic mind ditiang hanger ending as the execution of Al-Hallaj.
Among Islamic scholars and thinkers deviation arises about the substance of the words of Al-Hallaj. As an expression of Al Hallaj assume that these are the teachings that come out of the teachings of Islam (Bid'ah). Impossible because human beings can be united with God (al-Hulul). Al-Haq (The Most Great) is Allah Subhanahu Wa Ta'ala. When Al-Hallaj said, "Ana al-Haq" means that he has declared himself to be God. Is then considered by the Abbasid ruler when it as justification to impose death penalty for al-Hllaj that they consider to have been lapsed.
Biography of Al-Hallaj
Al-Hallaj was Mughits Abu al-Mansur al-Husayn ibn Muhammad ibn al-Badawi.Beliau born around the year 244 H (858 AD) in Thus Spake near Baida (Parsi), now in Southwest Iran. He grew up in Wasit and Tustar known as a cotton plantation and living quarters for the sorter cotton
In adolescence he settled in Tustar and sit under Abdullah ibn Sahl at-Tustariy (d. 896 AD / 282 AH), a renowned Sufi who had studied at Sufyan at-Tsaury (Died 778 AD / 161 H) . Two years later he left his teacher at-Tastury and moved to Basra with no apparent reason. Louis Massiqnon mention that Sahl at-Tustury is the first teacher in the Sufi al-Hallaj who taught him about love and simplicity Sufi, enjoys solitude and purity of soul as well as the interpretation of the Qur'an
In the year 271 H, Al-Hallaj implement ibada Hajj with 400 of his followers. After that he decided to settle in Baghdad. There he is eager to lectures and recitals. Ten years later he returned to Mecca to perform the pilgrimage again the second time and returned to Baghdad to spread the message about the love of Allah Subhanahu Wa Ta'ala. The doctrine he preached on the streets and in the markets. Besides the sermons he preached his wish to die in the hands of her people insulted and said: "O Muslims, save me from Allah Subhanahu Wa Ta'ala. Allah Subhanahu Wa Ta'ala has justified my blood for you. Then kill me ". At this moment he feels that hijab hijab-God has revealed which led him to come face to face with the truth (al-Haq). At the same time it reveals a fairly odd word when it is seen; "Ana al Haq / I am Truth / I am the Almighty" [[18]18].
Astonishingly, these words inspire people to demand an improvement in their lives. Society demanded the caliph of the greatness influence, then he also was arrested and imprisoned in the year 910 AD / 297 H.
Then Al-Hallaj been able to get out of prison and hid in Kuzistan. But three years later he was re-arrested and faced with one of Ali ibn Isa of Baghdad government ministers. So finally in the year 922 AD, held hearings pengadi
lan led by Ali ibn Isa and Hamid with the following allegations:
1. Excessive doctrine that believes himself to be God.
2. Confidence in her union with God.
3. His opinion is not compulsory Hajj [[19]19].
Al-Hallaj was Mughits Abu al-Mansur al-Husayn ibn Muhammad ibn al-Badawi.Beliau born around the year 244 H (858 AD) in Thus Spake near Baida (Parsi), now in Southwest Iran. He grew up in Wasit and Tustar known as a cotton plantation and living quarters for the sorter cotton
In adolescence he settled in Tustar and sit under Abdullah ibn Sahl at-Tustariy (d. 896 AD / 282 AH), a renowned Sufi who had studied at Sufyan at-Tsaury (Died 778 AD / 161 H) . Two years later he left his teacher at-Tastury and moved to Basra with no apparent reason. Louis Massiqnon mention that Sahl at-Tustury is the first teacher in the Sufi al-Hallaj who taught him about love and simplicity Sufi, enjoys solitude and purity of soul as well as the interpretation of the Qur'an
In the year 271 H, Al-Hallaj implement ibada Hajj with 400 of his followers. After that he decided to settle in Baghdad. There he is eager to lectures and recitals. Ten years later he returned to Mecca to perform the pilgrimage again the second time and returned to Baghdad to spread the message about the love of Allah Subhanahu Wa Ta'ala. The doctrine he preached on the streets and in the markets. Besides the sermons he preached his wish to die in the hands of her people insulted and said: "O Muslims, save me from Allah Subhanahu Wa Ta'ala. Allah Subhanahu Wa Ta'ala has justified my blood for you. Then kill me ". At this moment he feels that hijab hijab-God has revealed which led him to come face to face with the truth (al-Haq). At the same time it reveals a fairly odd word when it is seen; "Ana al Haq / I am Truth / I am the Almighty" [[18]18].
Astonishingly, these words inspire people to demand an improvement in their lives. Society demanded the caliph of the greatness influence, then he also was arrested and imprisoned in the year 910 AD / 297 H.
Then Al-Hallaj been able to get out of prison and hid in Kuzistan. But three years later he was re-arrested and faced with one of Ali ibn Isa of Baghdad government ministers. So finally in the year 922 AD, held hearings pengadi
lan led by Ali ibn Isa and Hamid with the following allegations:
1. Excessive doctrine that believes himself to be God.
2. Confidence in her union with God.
3. His opinion is not compulsory Hajj [[19]19].
The
reasons are theological and political causes of al-Hallaj was sentenced to
death on Tuesday, March 26, 922 AD Al-Hallaj was put to gallows gallows, after
the feet and hands cut off, his head severed and his body was doused with oil
and burned and the ashes taken to the tower on the edge of the river Tigris.
Although he has been in the execution, but his teachings many in the community who have been scattered through the books he wrote. Taha Abdul Baqi Surur said there were at least 42 books he has written, among other things:
1. Ahruf Kitab al-al-al-Azaliyah Muhaddatsah wa wa al-Asma'al-kulliyah
2. Al-Adl wa at-Tawheed
3. Science wa al-Baqa al-Fana '
4. Al-Tawasin
5. Al-Being wa al-Doom
6. And Others [[20]20].
F. The teachings of Al-Hallaj: Al-Huluul
Ideology of al-Huluul advanced or can be said as another form of ideology
Although he has been in the execution, but his teachings many in the community who have been scattered through the books he wrote. Taha Abdul Baqi Surur said there were at least 42 books he has written, among other things:
1. Ahruf Kitab al-al-al-Azaliyah Muhaddatsah wa wa al-Asma'al-kulliyah
2. Al-Adl wa at-Tawheed
3. Science wa al-Baqa al-Fana '
4. Al-Tawasin
5. Al-Being wa al-Doom
6. And Others [[20]20].
F. The teachings of Al-Hallaj: Al-Huluul
Ideology of al-Huluul advanced or can be said as another form of ideology
(Teachings) of al-Ittihad
popularized by Abu Yazid al-Bustami (874 M / 261 H). But the two concepts are
different teachings. In the teachings of al-Ittihad, the human self is melting
and there is only self-Allah Subhanahu Wa Ta'ala. While the concept of
al-Huluul his al-Hallaj, man is not shattered. In the concept of al-Ittihad seen
one form, while the concept of the teachings of al-Huluul there are two form
but united in one body.
Helbert
W. Mason said Al-Huluul is the union of divinity with humanity. But the concept
of al-Huluul conclusion of his al-Hallaj is majaziy, not in the true sense
(haqiqiy) []. According to Nasir at-Thusiy, al-Huluul is the ideology that says
that God chose certain human body to take place in it after sifst-humanity that
exist within the body was obliterated.
"Verily, Allah Subhanahu Wa Ta'ala chose bodies (certain) and dedicated it to the meaning of divinity (after) eliminates human nature". According to the philosophy of al-Hallaj, Allah Subhanahu Wa Ta'ala has two nature (nature) or the nature of the al-Lahuut (Godhead) and an-Naasuut (Humanity). Similarly, humans, in addition to having the human nature he has in his divine nature. The second term above is the adoption of the doctrine of Christian Syrians are used to show two properties for Christ. Furthermore al-Hallaj in outlining and unity Lahut Nasut or between the divine soul and spirit insaniyah use the term in the sense Huluul al-Islam to the Christian doctrine of the incarnation. How we can memahamai the al-Hallaj's mind, especially when it states that God the Holy has the nature of humanity?.On this, Annemarie Schimmel [[21]21] explained that according to al-Hallaj we must remember that the nature of God embodied human nature. Human nature was reflected in the creation of Adam. From this information it can be seen that al-Hallaj rationale derived from the theory of the creation of Adam.
"Verily, Allah Subhanahu Wa Ta'ala chose bodies (certain) and dedicated it to the meaning of divinity (after) eliminates human nature". According to the philosophy of al-Hallaj, Allah Subhanahu Wa Ta'ala has two nature (nature) or the nature of the al-Lahuut (Godhead) and an-Naasuut (Humanity). Similarly, humans, in addition to having the human nature he has in his divine nature. The second term above is the adoption of the doctrine of Christian Syrians are used to show two properties for Christ. Furthermore al-Hallaj in outlining and unity Lahut Nasut or between the divine soul and spirit insaniyah use the term in the sense Huluul al-Islam to the Christian doctrine of the incarnation. How we can memahamai the al-Hallaj's mind, especially when it states that God the Holy has the nature of humanity?.On this, Annemarie Schimmel [[21]21] explained that according to al-Hallaj we must remember that the nature of God embodied human nature. Human nature was reflected in the creation of Adam. From this information it can be seen that al-Hallaj rationale derived from the theory of the creation of Adam.
Adam's
creation theory can be seen in the following framework.
Before God created the creature he saw only himself (تجلى الحق لنفسه)
In his solitude was going dialogue between God and himself, there is no dialogue in which words or letters. Who see the glory of God is His substance and height (شاهد سبحان ذاته في ذاته). Allah Subhanahu Wa Ta'ala look to his substance, and he in love with his own substance, which can not be characterized in love and this love is the cause of a form of and because of that a lot of this. And he issued from the dead (من العدم / ex nihilo) form (copy) of his self-mempunyaisegala nature and its name. Copy form it was Adam. After the search is made Adam, He glorifies and exalts Adam. He is in love with Adam. On self Adamlah Allaah appear in his form. This theory is more clearly seen in the following verse of al-Hallaj:
سبحان من اظهر ناسوته سر سنا لاهوته الثاقب
ثم بد الخلقه ظاهرا في صورة الاكل والشارب
"Most holy substance of His humanity properties
open secret divine light of His glorious.
Then look for His creatures
With a real human in the form of food and drink "
Humans also have a divine interpretation of al-Hallaj according to the following verse of the creation of Adam:
واذ قلنا للملائكة اسجدوا لادم فسجدوا الا ابليس ابي واستكبر ............... (الاية)
"When we said to the angels," Bow down to Adam ", then they also prostrate themselves except Satan who is reluctant and feels great (arrogant) and he was among those who disbelieve (reject)" (Surat al-Baqara: 34)
According to al-Hallaj, Allah ordered the angels to bow down to Adam because Adam was God incarnated himself as he was incarnate in Jesus. Al Hallaj interpretation is reinforced by experts among the hadeeth sufi very
influential ان الله خلق ادم على صورته
"God created Adam according to His form".
Conclusion of the opinion of al-Hallaj Harun Nasution as defined in his book: "In the human being there is a divinity and God didlam self contained nature of humanity.
Before God created the creature he saw only himself (تجلى الحق لنفسه)
In his solitude was going dialogue between God and himself, there is no dialogue in which words or letters. Who see the glory of God is His substance and height (شاهد سبحان ذاته في ذاته). Allah Subhanahu Wa Ta'ala look to his substance, and he in love with his own substance, which can not be characterized in love and this love is the cause of a form of and because of that a lot of this. And he issued from the dead (من العدم / ex nihilo) form (copy) of his self-mempunyaisegala nature and its name. Copy form it was Adam. After the search is made Adam, He glorifies and exalts Adam. He is in love with Adam. On self Adamlah Allaah appear in his form. This theory is more clearly seen in the following verse of al-Hallaj:
سبحان من اظهر ناسوته سر سنا لاهوته الثاقب
ثم بد الخلقه ظاهرا في صورة الاكل والشارب
"Most holy substance of His humanity properties
open secret divine light of His glorious.
Then look for His creatures
With a real human in the form of food and drink "
Humans also have a divine interpretation of al-Hallaj according to the following verse of the creation of Adam:
واذ قلنا للملائكة اسجدوا لادم فسجدوا الا ابليس ابي واستكبر ............... (الاية)
"When we said to the angels," Bow down to Adam ", then they also prostrate themselves except Satan who is reluctant and feels great (arrogant) and he was among those who disbelieve (reject)" (Surat al-Baqara: 34)
According to al-Hallaj, Allah ordered the angels to bow down to Adam because Adam was God incarnated himself as he was incarnate in Jesus. Al Hallaj interpretation is reinforced by experts among the hadeeth sufi very
influential ان الله خلق ادم على صورته
"God created Adam according to His form".
Conclusion of the opinion of al-Hallaj Harun Nasution as defined in his book: "In the human being there is a divinity and God didlam self contained nature of humanity.
Thus the unity between God and humans can
occur, and this unity in philosophy takes the form of al-Hallaj al-Huluul (take
place). To be able to unite human beings must first eliminate the properties
with mortal humanity '. If sifst-nature that humanity has lost and who lived
only divinity within him, the new God there can take place in him. and when the
spirit of God and the human spirit unite in the human body, as expressed in the
following verse:
"Your soul is united with the soul
as wine together with holy water
And if there is something that touches you, he touched me again
And when it is in any case you are me "
On the other poems of al-Hallaj said:
"I was her I love
and he whom I love is me.
We are two souls in one body housed
If you see me, you see him.
And if you see him, you see us [[22]22].
Dengancara this is according to a Sufi al-Hallaj be united with God. It's just that the concept of self Huluul al-al-Hallaj is not unlike the concept of melting his Ittihad al-Bustami where he was melting there hnaya God. Actually, al-Hallaj not acknowledge God as he reveals himself in his poem:
"I was the All-True ....
And is not that I am the All-True.
I'm just one of the All-True,
Distinguish them among us ".
The purpose of al-Huluul is reaching the inner unity. For that Hamka said that al-Huluul is divinity (lahut), was transformed into a self-insane (nasut) and this happens when a man has sacred inwardness clean the mystical life journey.
"Your soul is united with the soul
as wine together with holy water
And if there is something that touches you, he touched me again
And when it is in any case you are me "
On the other poems of al-Hallaj said:
"I was her I love
and he whom I love is me.
We are two souls in one body housed
If you see me, you see him.
And if you see him, you see us [[22]22].
Dengancara this is according to a Sufi al-Hallaj be united with God. It's just that the concept of self Huluul al-al-Hallaj is not unlike the concept of melting his Ittihad al-Bustami where he was melting there hnaya God. Actually, al-Hallaj not acknowledge God as he reveals himself in his poem:
"I was the All-True ....
And is not that I am the All-True.
I'm just one of the All-True,
Distinguish them among us ".
The purpose of al-Huluul is reaching the inner unity. For that Hamka said that al-Huluul is divinity (lahut), was transformed into a self-insane (nasut) and this happens when a man has sacred inwardness clean the mystical life journey.
To
understand the doctrine of al-Huluul should refer to the explanation of
al-Hallaj himself as follows:
"Who familiarize himself in obedience, patience on pleasure and desire, then he will rise to the level of muqarrabin. Then he rose steadily borne in sacred and to be free from this human nature. If the humanness in him disappear, then the spirit of God will take tempatdalam body as he takes on himself Isa ibn Maryam. And when it's a mystic no longer have the will except what dikehendak by the spirit of God that all his actions an act of God "[[23]23]
This explanation at least inform the three things related to building the concept of al-Huluul. The first, related to the pre-condition that al-Huluul. Such as al-Ittihad, mortal 'an-nafs is also a pre-condition or a gateway to al-Huluul. If fana'an-nafs has made Abu Yazid al-Bustami up to the al-Ittihad, then for al-Hallaj was pushed till the al-Huluul. Secondly, concerning the nature of al-Huluul meaning. When al-mortal peak marked with Sufi nasut melting in total so that he ruled by his lahut, then that's when God nasut down and take place on ourselves Sufi lahut to unite with Him. This is the meaning of al-Huluul substance.
At-Taftazani argues that the doctrine of al-Huluul it is a psychological awareness. Therefore unity in these schools is not only figurative real unity. In other words, figurative unity in al-Huluul still recognize the difference and separation between God and the spirit of the Sufi spirit seems so obvious as in the phrase al-Hallaj himself "Thy Spirit united with my soul / mu'zijat ruhuka fi ruhiy" and "We are two spirits that reside on the body / Nahnu ruhaani halalnaa badanan, Regarding the psychological effects that accompany al-Huluul. When it reached the peak of al-Huluul, the whole will of Sufi absorbed and overwhelmed by God's will. So that all the activities that appear not anymore Sufi activity but the activity of God, only through the Sufis organs. rnyataan "Ana al-Haqq" can not be regarded as a token of al-Hallaj to mengepresikan himself as al-Haqq (God) but God's word to mengepresikan himself as God, just through verbal al-Hallaj.
"Who familiarize himself in obedience, patience on pleasure and desire, then he will rise to the level of muqarrabin. Then he rose steadily borne in sacred and to be free from this human nature. If the humanness in him disappear, then the spirit of God will take tempatdalam body as he takes on himself Isa ibn Maryam. And when it's a mystic no longer have the will except what dikehendak by the spirit of God that all his actions an act of God "[[23]23]
This explanation at least inform the three things related to building the concept of al-Huluul. The first, related to the pre-condition that al-Huluul. Such as al-Ittihad, mortal 'an-nafs is also a pre-condition or a gateway to al-Huluul. If fana'an-nafs has made Abu Yazid al-Bustami up to the al-Ittihad, then for al-Hallaj was pushed till the al-Huluul. Secondly, concerning the nature of al-Huluul meaning. When al-mortal peak marked with Sufi nasut melting in total so that he ruled by his lahut, then that's when God nasut down and take place on ourselves Sufi lahut to unite with Him. This is the meaning of al-Huluul substance.
At-Taftazani argues that the doctrine of al-Huluul it is a psychological awareness. Therefore unity in these schools is not only figurative real unity. In other words, figurative unity in al-Huluul still recognize the difference and separation between God and the spirit of the Sufi spirit seems so obvious as in the phrase al-Hallaj himself "Thy Spirit united with my soul / mu'zijat ruhuka fi ruhiy" and "We are two spirits that reside on the body / Nahnu ruhaani halalnaa badanan, Regarding the psychological effects that accompany al-Huluul. When it reached the peak of al-Huluul, the whole will of Sufi absorbed and overwhelmed by God's will. So that all the activities that appear not anymore Sufi activity but the activity of God, only through the Sufis organs. rnyataan "Ana al-Haqq" can not be regarded as a token of al-Hallaj to mengepresikan himself as al-Haqq (God) but God's word to mengepresikan himself as God, just through verbal al-Hallaj.
G. For the controversial killing of Al-Hallaj
Al-Hallaj was a controversial figure due to Sufi figures of the concept of al-Huluulhe offers. As with other concepts certainly are supportive and some are opposed. For the figure of al-Hallaj was apparently opposing party with the schools more than mendukunya. Even the Shia Imami and schools az-Zahiriyah accused him disbelieve that his life finally ended ditiang hanger.
Of why he killed al-Hallaj was until now still confusing (Controversial). If most people say that because he killed al-Hallaj because of differences with the schools of fiqh scholars who pro ruler, then this needs to be questioned again. Because of the Sufi mystics such as Ibn al Arabiy and Zhun Nun Mashriy are also opposed to the scholars of fiqh when it is not killed.
According
to Harun Nasution, al-Hallaj was killed for having a relationship with
Qaramithah movement (Carmatians) of the Shia sect established by Ibn Hamdan
Qarmat at the end of the IX century AD This sect has a communist ideology
(property and women have in common) hold terror, attacking Makkah in the year
930 AD, and robs Hajar al-Aswad which is then returned by the Fatimids Bani
year 951 AD They also opposed the Abbasid governance starting from the tenth
century until the IX century AD This opinion by Nata in his book Morals Abuddi
Tasaswuf need to be considered. Because if true, then al-Hallaj politically and
ideologically indeed guilty and punishable. But if it's just a mere allegation,
then the problem is so stated. Akhira court will decide who is wrong and who is
right
Al-Hallaj
met his death with courage and forgiveness to the people involved in the
murder. When he was crucified he had delivered a greeting:
"They
are thy servants who had gathered to kill me because of your bigotry against
religion and the worship (devotion) to you. Then give forgiveness to them. If
you opened it on them what you have opened it on, they would not have done what
they have done "[[24]24].
BAB
III
CLOSSING
H. Cover
Al-Bustami was a prominent Sufi who lived in the third century hijrah. He is regarded as the man who pioneered understand Fana 'and Baqa' and Ittihad. Before bekliau wrestle with the world of Sufism, he studied primarily the Hanafi school of fiqh.
Ingredients Fana 'which was developed by him is said that when man has reached the level of Fana' means loss of awareness of self and environment form, then it will Baqa 'which means continuous in divinity. Namely his eternal praiseworthy qualities and attributes of God in man and man is the peak can be fused or Ittihad with God so self be gone and that there is only God alone.
This understanding gets a mixed response from the clergy. Shari'ah scholars or experts of fiqh tend to assert that the notion is misleading and al-Bustami said to be pagan, some are calling it, and some irregularities have to understand that the concept is based on the expressions al-Bustami not be relied upon because it was delivered when he was not in the consciousness of himself, but he is subject to the intuition ketikas mortal ', baqa', and Ittihad.
Examines the concept of al-Huluul can not be separated from the interpretations of al-Hallaj himself upon the doctrine. See Sufi course of glasses instead of goggles jurisprudence or theology. But according to our (writers), attitudes are at odds with al-Hallaj was not wrong because according to them the glasses used the doctrine of al-Huluul been mistaken and misguided even pagan. Moreover, the Zahir ideology and flung fatwas contrary to the teachings of Islam which Ma'lum min Ad-Din bi-Dlarurah adl. Like the thought of not obligatory Hajj. Maybe there are some people agree with the concept of al-Huluul because it is just a form of expression of al-Hallaj about closeness to God and it is only obtained through experience, intuition and tajribah sufiyah that not everyone can be felt. But when al-Hallaj "cross" kewilayah jurisprudence and berfatwa that Hajj is not obligatory, and so on, then the fiqh scholars tend aspekini memamdangnya dihuku apostasy and deserves to die. Allaah knows best bi-sowab ash.
REFERENCES
Mahmud Abd al-Qadir, al-al-Saufiyah Philosophy fi al-Islam, dar al-Fikr al-Arabi, Cairo, 1966
Abuddin Nata, Morals Sufism, PT. King Grafindo Persada, Jakarta (2002)
Abu al-wafa 'al-Ghanimiy al-Taftazaniy, Madhakal Ilaa at-Tashawuf al-Islamy, ats-Tsaqafah Dar, Cairo (1409/1989)
Muhammad Subhi Ahmad, al-al-Ahkhlaqiyah Philosophy fi al-Fikr al-Islam, Dar al-Maarif, Egypt, 1969
Abu Abdir Rahman as-Sullamy, Thabaqat as-Sufiyah, Maktabah al-Khanjiy, Cairo (1969)
Al-Baqhdadiy, Al-Farq Bain al-Firaq, Dar al-ma'rifah, Beirut (tt)
Al-Hujwairiy, Kashef al-Mahjuub; edition Suwardjo Mutahhari and Indonesia by Abdul Hadi, Kashef al Mahjuub; Oldest Persian Treatise On Sufism, Mizan, Bandung (1993)
Cyril Glasse, Encyclopedia of Islam, PT. King Grafindo Persada, Jakarta, 1996
Al-Kalabazi, al-ta'aruf school of al-Sufism, al-Maktab al-Anhadiyah Kulliyah, Cairo, 1969
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[1]Abuddin Nata, Akhlak Tasawuf,
Jakarta : PT Raja Grafindo Persada, 1996, hal 235
[12] Mohamad ‘Iyad al Syathi, Makanah al
Tasawuf wa al Sufiyah fi al Islam, Kairo ; al ‘Arabiy, tt, hal 100
[16] Abd Qodir Mahmud, Al Falsafah al
Saufiyah fi al Islam, Kairo Dar al Fikr Al Arabiy, 1966, hal 310
[17] Abu al Wafa al Ghanimi al Taftazani,
Sufi dari Zaman ke Zaman, Kairo dar at Tsaqafah li al nasyr wat Tauzi’ 1983,
terjmh Ahmad Rafi’ Usmani (bandung Pustaka 1997, hal 117
[21] Hamka, tasawuf ; Perkembangan dan
Pemurniannya, Pustaka Panjimas, Jakarta (1984) Cet XI, hal 120
[23] Al Hujwiri, Kasf al mahjuub,
terjemahan Suwardjo Muttahhari dan Abdul Hadi (kasy al Mahjuub ; Risalah persia
Tertua Tentang Tasawuf), Mizan, Bandung (1993), hal 231
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